A Tribute to Hussein Badaso: A Pioneer of Afan Oromo Radio and a Guardian of Oromo Heritage

The individual in the photograph is Hussein Badaso, a veteran program journalist for the Afan Oromo service of Ethiopian Radio. His career represents a foundational chapter in Ethiopian broadcasting and the cultural history of the Oromo people.

A Trailblazer in the Face of Adversity

Following the fall of the imperial regime on Meskerem 2, 1967 (Ethiopian Calendar), the Ethiopian Radio Services launched national broadcasts in Afan Oromo for the first time. Hussein Badaso was among the first cohort of university graduates recruited and rapidly trained in journalism to lead this historic initiative.

He served with courage and dedication during an era of widespread ignorance and prejudice against the language, bravely breaking down barriers to ensure Afan Oromo radio programming could begin. Alongside other pioneers like journalist Temesgen Gemeda, he helped shatter the culture of exclusion and narrow-mindedness that had previously dominated the airwaves.

More Than a Journalist: A Scholar and a Mentor

Hussein Badaso is a living archive of Oromo history, culture, identity, and language. He was not only the first journalist to present a full-hour national program in Afan Oromo but also a master teacher of Oromo art, history, philosophy, and culture through the radio.

His contributions extend beyond broadcasting. When mother-tongue education was introduced after the Derg regime took power, he worked alongside Professor Mahdi Hamid Mude, then editor of the “Beresa” newspaper, to develop foundational Afan Oromo curriculum modules. He is also a published author, having written four books to date and currently preparing two more. His research into Oromo folk music, conducted in collaboration with legendary artists like the late Ali Shabo, has been invaluable.

A Legacy of Resilience and an Urgent Call for Support

Despite facing immense political pressure, moral attacks, and professional sidelining for his perceived affiliations and unwavering stance, Hussein Badaso persevered. Today, in his old age, he survives on a meager pension.

The Oromo people, the Oromia Regional Government, philanthropic foundations, and civic organizations have a profound debt of gratitude towards this hero. Failing to honor his monumental contributions while he is still with us would be a historical injustice, akin to erasing a vital chapter of the struggle for justice and freedom.

A Concrete Opportunity to Help

Among his works is the prepared manuscript for “Afaan Oromoo Raadiyorraa, Volume 2,” a continuation of his educational radio programs. Due to a lack of financial support from either individuals or institutions, it remains unpublished. Volume 3 is also in progress.

We have an obligation to support this generation-bridging champion. Let us ensure his knowledge is preserved and shared. We can help by supporting the publication costs of his invaluable books, particularly his Afan Oromo radio educational series.

Let us not just offer words of thanks, but tangible support. Let us help ensure that the light of knowledge he lit continues to shine for future generations.

Sadaasa 9 (November 9) holds a place of supreme importance in the modern Oromo struggle for freedom because it marks the beginning of a watershed protest movement that fundamentally transformed the nature of the resistance against the Ethiopian government.

Here is a detailed breakdown of why this date is so significant and is commemorated annually.

1. The Trigger: The “Master Plan” for Addis Ababa

The immediate catalyst was the **2006 Master Plan**, a massive urban expansion scheme by the government that aimed to annex large swathes of Oromia farmland surrounding the capital, Finfinne (Addis Ababa). For the Oromo people, this was not merely a municipal boundary adjustment; it was an **existential threat**. It meant:

* Mass Dispossession: The forced eviction of Oromo farmers from their ancestral land with little to no compensation.
* Cultural Erasure: The further erosion of Oromo identity, sovereignty, and their historical connection to Finfinne.
* Economic Marginalization: The loss of livelihood for millions, turning self-sufficient farmers into a displaced underclass.

The Master Plan was seen as the ultimate symbol of garbummaa (systemic exploitation, subjugation, and denial of Oromo rights) under the Ethiopian state.

2. The Outbreak of the Oromo Protests (Fincila Diddaa Garbummaa – FDG)

In response to this plan, widespread protests erupted spontaneously, primarily led by **Oromo youth (the Qeerroo)**. While discontent had been simmering for decades, **Sadaasa 9, 2015**, marks a pivotal moment when these protests exploded into a coordinated, mass movement.

The protests that began on and around this date were characterized by:

* Mass Mobilization: It was not led by a single political party but was a genuine grassroots uprising involving students, farmers, professionals, and elders across virtually all of Oromia.
* Strategic Non-Violence: Initially, the protests were largely peaceful, involving marches, sit-ins, and the symbolic raising of the Oromo flag.
* A Clear, Unified Message: The protests unified various Oromo grievances—political marginalization, economic exploitation, cultural suppression—under the central demand to cancel the Master Plan and secure Oromo self-rule.

3. The Government’s Brutal Crackdown and Martyrdom

The Ethiopian government’s response was swift and extremely violent. Security forces used live ammunition, mass arrests, torture, and intimidation to crush the protests.

This crackdown had a profound effect:

* Creation of Martyrs: Hundreds, and eventually thousands, of unarmed protesters were killed. Sadaasa 9 became a day to remember these wareegamtoota (martyrs) who gave their lives for the cause.
* International Spotlight: The brutal suppression drew unprecedented international attention from human rights organizations like Amnesty International and Human Rights Watch, global media, and diplomats, putting the Ethiopian government under intense scrutiny.
* Radicalization of the Movement: The violence convinced many Oromos that peaceful protest was futile, further cementing their resolve and transforming the **Qeerroo** into a formidable, disciplined force for change.

4. A Historic Turning Point

The protests that began on Sadaasa 9, 2015, ignited a fire that could not be extinguished. They:

* Shattered the Climate of Fear: For the first time in a generation, the Oromo public massively and openly defied the state.
* Forged a New Generation of Leaders: The **Qeerroo** movement demonstrated immense organizational skill and strategic patience.
* Laid the Groundwork for Political Change: The sustained pressure from these protests over the next three years critically weakened the ruling party and was the primary force that led to the resignation of Prime Minister Hailemariam Desalegn and the rise of Abiy Ahmed in 2018. The **Master Plan was officially canceled** in January 2016 as a direct result of the protests.

—

Summary: Why Sadaasa 9 is Commemorated

In essence, Sadaasa 9 is commemorated because it marks the birth of the Oromo Protest Movement—a decisive, transformative moment in the struggle.

* It is a Day of Remembrance: To honor the courage and sacrifice of the wareegamtootaa (martyrs) who were killed.
* It is a Day of Resistance: It symbolizes the collective rejection of garbummaa and the reclaiming of Oromo identity and agency.
* It is a Day of Resilience: It celebrates the power of a united people to challenge a repressive state and force historic political concessions.
* It is a Foundational Date for Modern Oromo Nationalism: For the Oromo youth and the diaspora, it represents their “1776” or “Sharpeville”—a defining date where their generation took center stage in the fight for their people’s future.

Therefore, Sadaasa 9 is not just a date on the calendar; it is a powerful symbol of sacrifice, unity, and the unyielding pursuit of freedom in the face of overwhelming odds.